"No self" still have "no legal" reasonable?

)

The Buddha also teaches: "O bhikkhus, what nature, past, future, present, or in or out, coarse or fine, paralyzed or won, far or near, should be as true with the mind "This is not mine, this is not me, this is not my self." 

Anatta is a concept that describes the nature of reality. The knowledge of the Buddha clearly see the nature of all things phenomena (Buddhist scriptures called dhamma) is not self, ie people and the world is not self (not a certain nature, inherent) There is no self (no entity, no existence, no existence), due to arising conditions (formed from many conditions, factors), not identical (always in a state of change, becomes different from the previous one). Therefore, in man there is no self as the suzerainty, with no permanent soul. This is the truth, the truth about the reality, about the world and the people that the Buddha saw with surrealism, not hypothesis, not something Buddha thought and imagined.

Anatta Lakkhana sutta (Anakha Lakkhana Sutta) is the Buddha of the Selflessness.

I heard this: One time the Blessed One was in the Isipatana Migandhana, Benares.

At that time, the Buddha said to five monks (now the five monks have left the family so the Buddha called them monks) that: 

- Monks, this identity is not self. If rúpa is self, dharma can not lead to dukkha, and can expect that my color is like this, my color is not like this. O bhikkhus, because rúpa is not self, dhamma leads to suffering and can not expect that my identity is like this or my identity is not like this. 

- (feeling, thoughts, actions, and the like). O bhikkhus, life, thought, action, consciousness is not self. If feeling, thoughts, actions, consciousness is fall, life expectancy, action, consciousness can not lead to suffering, and can expect that my life, My mind is not like this. Because life, thought, action, consciousness is not self, life, thought, action, consciousness leading to suffering and can not expect that life, thought, action, like this, or hope that life, thought, My consciousness is not like this.  

- Monks, what do you think, rupa is often or impermanent?

- The Lord, is impermanent.

- What is impermanent is suffering or joy?

- Lord, is suffering.

- What is impermanent, suffering, subject to change, is reasonable when the bar is: This is mine, this is me, this is my self?

- Lord, do not.

- Feeling, consciousness, consciousness is normal or impermanent?

- The Lord, is impermanent.

- What is impermanent is suffering or joy?

- Lord, is suffering.

- What is impermanent, suffering, subject to change, is reasonable when the bar is: This is mine, this is me, this is my self?

- Lord, do not you?

Thus, monks, beings, past, future, present, or in or out, coarse or subtle, paralyzed or won, far or near, should be as authentic with the mind as follows: "This is not mine, this is not me, this is not my self." 

What, what, what, what, what, what, what, what, what, what, what, what, what, what, what, what, what, what, what, what, "This is not mine, this is not me, this is not my self."

- Bhikkhus, indeed, the multi-disciplinary holy disciple is boring for rúpa, feeling, perception, action, and awakening. Due to boring, he was involved, because the cup of liberation that liberation. When he freed, he knew that he was free. In the mental liberation: "I am liberated." He knows well: Born to the end, the virtues have done, the need to do is done, no longer return to this state again.      

So religiously, five bhikkhus are happy to receive the teachings of the Buddha. While this teaching is said, five monks are liberated from smuggling or no attachment. 

First, the Buddha declares to us that each factor contributes to human (physical and psychic body) such as form, feeling, perception, consciousness, consciousness, which are not of a certain nature. self-nature), there is no separate, non-homogeneous entity (like this, as always, changing, depending on conditions), ie, , selflessness, selflessness and selfless realization. Sacred is the physical body, feeling is, perception is perception (function of remembrance, comparison, reconciliation, arrangement of images that receive to experience, knowledge, set to concept) Onions are the will, the action, the habit, the consciousness, the consciousness through the eyes, ears, nose, tongue, body, mind (like mirror image reflection), each element is not have fallen (the master, soul) in it, Each of these elements is not self (not self), and there is no self in it. Each element itself can not exist, but it exists only by focusing on other elements (relational), which itself does not have a fall, not a fall, so the five components (the five aggregates of the five aggregates or the physical body-mind) of course are non-self. Because of non-self, it is impermanent, or it can also be said by impermanence that it is not self. Impermanence and non-self are the characteristics of reality. Impermanence is characteristic in terms of time or phenomena, not-self is characteristic in terms of space or nature. Each element itself can not exist, but it exists only by focusing on other elements (relational), which itself does not have a fall, not a fall, so the five components (the five aggregates of the five aggregates or the physical body-mind) of course are non-self. Because of non-self, it is impermanent, or it can also be said by impermanence that it is not self. Impermanence and non-self are the characteristics of reality. Impermanence is characteristic in terms of time or phenomena, not-self is characteristic in terms of space or nature. Each element itself can not exist, but it exists only by focusing on other elements (relational), which itself does not have a fall, not a fall, so the five components (the five aggregates of the five aggregates or the physical body-mind) of course are non-self. Because of non-self, it is impermanent, or it can also be said by impermanence that it is not self. Impermanence and non-self are the characteristics of reality. Impermanence is characteristic in terms of time or phenomena, not-self is characteristic in terms of space or nature. Impermanence and non-self are the characteristics of reality. Impermanence is characteristic in terms of time or phenomena, not-self is characteristic in terms of space or nature. Impermanence and non-self are the characteristics of reality. Impermanence is characteristic in terms of time or phenomena, not-self is characteristic in terms of space or nature. 

The word "no-self" in Pali is "Anatta", in which "Na" means "no" and "Atta" means "fall". Atta has two meanings: 1. I, ta (pronoun pronounced the first person singular refers to himself). 2. It is a noun meaning: self (self, self), self, soul (the invisible entity that is forever in every being, eternal being, permanent). When the sutras go to China, translators translate "no self" (no self) or "no self" (not self).

"Fall" here means that the owner, master or self, an eternal soul (still exists after the death of a human being - according to some religious beliefs), is a real Being independent, invariable and have the right to own, have the right to decide. The Buddha says "no-self" means that the nature has no self (no master, self, soul) in it, identity is not self. Feeling, action, consciousness also non-self.

After declaring, "O bhikkhus, this form (feeling, thought, action, consciousness) is not self," the Buddha explained: "If the nature of feeling, (mind, consciousness, action, consciousness) does not lead to suffering, and can expect that my form (feeling, thought, action, consciousness) is like this, my form Not like this. O bhikkhus, because rupa (feeling, perception, action, consciousness) is anatta, so sharpness (feeling, thought, action, consciousness) leads to suffering and can not expect that color (feeling, I am like this, hoping that my identity (feeling, thought, action, consciousness) is not like this. "  

The five aggregates (sensation, perception, perception, consciousness) or the physical and psychological bodies of man have no material or mental component. If matter (physical body) falls, it may be desirable to remain unchanged, to change (not bad, not old, not dead, not diseased ...). Because matter has no self in it, matter is not self, so one can not expect matter like this or that. People can not wish to be young forever not old, living forever not dead, healthy forever not sick, always beautiful but not bad ...). Similarly, since feeling is not self, feeling is always changing: when sad, happy, when suffering, when happy, when comforting, when unpleasant, etc. 

Man can not desire any feeling that lasts forever or wishes only to feel happy and happy without suffering. Feelings appear depending on conditions, including relations with other components of the human body-psychology (feelings that appear, last longer or sooner or later, the senses are influenced by the effects of the body, the perception, the will, the perception, the will, Consciousness (consciousness) is also not always self, so they are always changing, they are not always constant, they can not be expected like this or any other, they can not expect them to exist permanently without change.

Then the Buddha said: What is impermanent, suffering, subject to the transformation is not reasonable when the bar is that of me, me, my self or soul. Rather, feeling, perception, action, consciousness are impermanent, suffering, subject to change, so must be consistent: It is not mine, it is not me, it is not self or soul. ta

Finally the Buddha once again asserted: "What character, what feeling, what, what, what, what, past, present, future, or in or out, It should not be me, this is not me, this is not my self. This is to say that not only there is no self in the five aggregates, but there is no self in the five aggregates. Because "sharpness, feeling, perception, action, awake in or out, coarse or fine, paralysis or victory, far or near ect. It is not mine, not me, not my self, "this means that: 1. The five aggregates have no self or soul outside the body. there is a soul, the self lies in the body but also people think that the soul,

  

Later on, Mahayana developed the philosophy of emptiness (*), the selflessness that the Buddha taught. Philosophy Not to mention "the selfless self" (human not-self) called Noble or non-born and "non-self" (non-self in the phenomenon of phenomena outside the human-objective world and non-self in the views, opinions, theory, doctrine, practice ...), called France. 

The development of Buddhism is that the attainer of the arhat is only a witness of the non-self (non-human), not the proof of selflessness (dharma), so still see the practice, see the dharma practice. Yes. Therefore, it is necessary to continue practicing to attain non-self or dharma. However, if you study this, it is unreasonable. The mind of the arhats is the most indistinguishable, most equal, such as no human, fall, Belgian, try what to do there is a religious or objective world outside of his body, that is I (collapse) in comparison with the dhamma, find me (a body, entity) exist separate from the legal? They have witnessed what the Buddha taught, attained insight knowledge of selflessness: lust, feeling, thought, action, consciousness is not self, so how can you say they are legal? Fall, find the legal, not evidence of self-fall. The only means is just color, feeling, thought, action, only. The world of things, phenomena from the physical to the psychological, from material to the spirit are not beyond matter, feeling, thought, action, consciousness (five aggregates). 

Besides rúpa, feeling, perception, action, there is nothing else. So when the Buddha said non-self (in the original water) is said to be selflessness and non-selflessness (the Buddha said sharp, feeling, thought, not self); The Buddha said Dependent Origination or Dependent Origination is said to be human and not French. Arhatship is completely liberated, the ultimate liberation, "the need to do is done, no longer return to this state anymore (no longer reborn back to this world)" (Buddha's words) in the original sutra about Arahantship). The Arahants were called by the Buddha to be uneducated, because they no longer had to study, they had done what they had to do, except for all insults, insanity, ignorance or ignorance. the life of samsara.

At the very back of the Sutra, the Buddha also teaches: "Monks, beings, past, future, present, or in or out, rough or subtle, paralyzed or won, far or Nearly, it should be as authentic with the mind as: "This is not mine, this is not me, this is not my self." 

What, what, what, what, what, what, what, what, what, what, what, what, what, what, what, what, what, what, what, what, "This is not mine, this is not me, this is not my self." 

This is so obvious when the saintly disciples are as clear as they are: "This is the form of feeling, in the past, present or future ...) is not mine, not me, not my self, "is the same as the attainment of insight Development is the wisdom of the Noble Eightfold, he is no longer clinging to the five aggregates and no craving (boring, glasses), he freed, "When he liberated that he was liberated. In the mental liberation: "I am liberated." He knows well: Born to the end, it has done, the need to do is done, no longer return to this state anymore, "this is similar to Bat Kinh Tam Kinh said: , salvation Nirvana ".END=NAM MO SAKYAMUNI BUDDHA.( 3 TIMES ).VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.THE MIND OF ENLIGHTENMENT.VIETNAMESE BUDDHIST NUN=GOLDEN LOTUS MONASTERY=AUSTRALIA,SYDNEY.8/4/2018.